The Feast of Saint Justin the Martyr, Christian Philosopher

Today is the feast of Saint Justin the Martyr, a Christian philosopher from the second century of the common era[1], who was put to death, together with his students, at the very beginning of the Christian era, around the year 165 CE. 

Few of his writings have survived, but the work we do have demonstrates the broad influence Justin had in shaping our understanding of Jesus as the second person of the trinity, the rabbi from Galilea as the Son of God…an incarnation of the divine logos, whom Christians call the Word.

Following Saint Paul, Justin established the philosophical underpinnings of the theological narrative that Jesus of Nazareth, otherwise known as Joshua bin Joseph (likely…Jesu in his native dialect of Aramaic), was the embodied manifestation of God’s rational aspect, the principle of divine reason alive in the world.

In his philosophy Justin follows the Hebrew philosopher Philo of Alexandria, who was a contemporary of Jesus,  establishing in Christian doctrine, the notion that all—people carry a seed of the Word within them; according to Justine and Philo, Jesus and Paul, this is what it means to be created in the divine image, it is to share at the ontological level in the being of the divine. This is the doctrine of the Logos Spermatikos and it stands in stark distinction to the much more pessimistic theology of Saint Augustine of Hippo developed three hundred and fifty years later, at the beginning of the Church’s imperial era.[2]

Justin suggests that when the divine source of all being, breathed life into Adam, God imparted to his creature, the essence of God’s own self, like a seed of the divine, planting within Adam and the descendants of Adam (humanity writ large) a yearning for the truth and the ability to become transformed by our encounter with the truth, through the agency of the divine logos. Justin remarks that it is this gift of from God, of God’s own self is what makes humankind into the creature that Aristotle referred to as “the rational animal,” unlike every other species of animal on Earth…and the paramount expression of God’s creative will.

Among the other significant theological doctrines that Saint Justine pursued was that of the unitary nature of the godhead, and the indivisibility of the divine being, which is to say that where God exists…God exists fully, and that human beings, who bear a seed of the Word within themselves, must then also bear the fullness of God within themselves, because the whole exists within the part, just as the part exists within the whole, and while distinct (according to the mystery of God) they are inseverable.

Justin taught that by Adam’s sin our connection to the divine was circumscribed, marginalized and corrupted, occluding our otherwise innate experience of grace, and causing the seed within us to go dormant, like grain buried in a dry field. He held that the reality of sin in our lives, in our hearts and minds, functions as a barrier cutting us off from our inherent potential, and the ability to live our lives in the fullness of God’s promise. The existential dilemma of sin, according to Justine, undermines our capacity to understand the truth, perceive beauty and do good, it interferes with our desire for justice and our capacity for mercy...both; it does not obviate our connection to the divine, but rather causes the connection to enter into a stage of latency. He believed that water of baptism does for the divine-but-dormant seed with us, what ordinary water does for ordinary seed, it actuates the potential within the germ causing it to root and blossom; in the same way that baptism confers grace and causes the real presence of God, to germinates within us.

 

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[1] Born: c. AD 90 – 100, Flavia Neapolis, Judaea, Roman Empire. Died: c. AD 165, Rome, Italia, Roman Empire

[2] Augustine devised the doctrine of original sin, arguing that humanity does not share in the being of God (individually or corporately) because we are created ex nihilo, out of nothing…a complete reversal of Justine, which harmed the church in significant ways, and still does today.

The Feast of St. Patrick – "Patron Saint?” of Ireland

Today is the feast of Saint Patrick; we celebrate the ascendance of a Romano-Brit (a British man of Roman heritage), who lived (if he lived at all) sometime between the fourth and fifth centuries of the common era (CE).

Patrick is one of Ireland’s “patron saints,” but not the Patron Saint, and he was not Irish; he was a Britain of the patrician class, from a romanized family of rank and privilege…so his hagiography goes. 

Patrick (Patricius) is credited with converting the people of Erin to faith in the Universal and Apostolic Church of Jesus Christ; in so doing he separated the Celtic people from their Gaelic traditions, and subordinated them to the Catholic Church in Rome, thereby winning with the Word what could not be accomplished with the sword and spear, fire and blood (though there was plenty of killing to be done, and Patrick was up for it); for all his grim deeds and treachery, he was named a Saint of the Church by popular acclaim.

Patrick has never been canonized, or even beatified, therefore he is not officially a saint of the Catholic Church; though he is recognized in the annals of the Saints of the Church of England… I hope that all my Irish-American kinfolk appreciate that sad irony…it is worthy of a song, a beer and bump or two.

The popular narrative of Patrick’s life tells us that he was a humble man, a rare quality for those of rank. History also credits Patrick with concocting the top-down missionary strategy for spreading the faith and the influence of the Church, demonstrating that by converting chieftains first the people would follow; proceeding from Patrick’s success in Ireland this became the model for missionary work throughout the rest of Northern Europe and Scandinavia.

As much as Patrick was a missionary, he was also a politician of great skill. He spread the faith, established churches and earned the rank of apostle by careful control of his narrative…if you believe it.

History tells us that his mother was a relative of saint Martin of Tours, the Patron Saint of Soldiers, otherwise known as saint Martin of the Sword, whose hagiography was written by pope saint Gregory the Great, who was a great writer of hagiographical fiction, and propagandist for the Church at the beginning of the medieval period…his writing was popular, fantastical and highly influential.  

History also tells us that Martin’s hagiography though connected to a real person, real place and real time, is nevertheless mostly fiction; as a piece of propaganda his story gave license for Christians to serve under arms, it provided a permission structure and as such it brought the Roman legions into the arms of the Mother Church.

Patrick was said to have had a “heroic piety,” praying day and night in the mountains and forest; he prayed through the rain, he prayed through storms of snow and ice…if this were true he should be the patron saint of postal workers, but then again…all hagiographies woven with lies and there is something lovely and chivalric in the notion that piety, all by itself, is presented as heroic..

History tells us that Patrick spent six years as a captive and servant to the Druid Milchu in Dalriada, a Celtic Chieftain, where as a captive, he mastered the language of the common folk and learned all their stories.

If you appreciate history, and you assume that Patrick’s myth has a historical core, you will know that it is much more likely that he fled his home to wander abroad in order to escape the duties that were expected of him as the son of a nobleman. Such departures were common in his time, they were referred by contemporary chroniclers and the historians who follow them as, the “flight of the curiales,” based on this you may conclude that Patrick was not held in captivity, but that he was merely a young man on the lamb…so to speak. Perhaps he pretended to his family that he was being held hostage, while in reality he was a guest who was taught the language and given a repository of stories during his stay…he may have been working as a translator and scribe in exchange for the hospitality he received, he may have paid cash. He may have been there, with or without his parent’s consent. It was considered safer to send your sons abroad to study than it was to send them to work as administers in the collapsing Roman government, and the Druids were well known as great teachers and oral historians.

The story of Patrick’s escape from servitude (if it was in fact an escape), and the journey that followed are his own account (theoretically). He cast the entire experience in dramatic, even biblical terms, which served both to cover up his crime of abnegation and to establish his fame when he returned home.

Patrick tells us that he escaped from Milchu, then fled to the mainland of Europe where he entered the priesthood and became a missionary. On his return to Ireland, the first place he went was to Dalriada where he had lived in Milchu’s house. After some period of conflict with his former captor (patron or client) and the affectation of some miracles on Patrick’s part, Milchu is said to have immolated himself in order to make way for the upstart Patrick. The story that Patrick tells is that Milchu threw himself on a fire consisting of the collected scrolls and mysteries of his people…and died.

Something here does not add-up, and it may be best to look at this whole sequence of events in metaphorical terms in which the narrative concerns the ritual destruction of the Celtic people in favor of the ascending Romano-British invaders, depicted in metaphor as Milchu offering himself as a human sacrifice at the foundation of the Church in Ireland…this is how it went:

After Milchu’s death by fire, on Easter Sunday, 433 a conflict of will ensues between Patrick and the Celtic arch-druid Lochru; this encounter has been mythologized, translated into a battle between supernatural and divine forces, they read like the contests between Moses and the Egyptians or Elijah and priests of Baal. Patrick’s encounter with Lochru ends with Patrick magically hurling Lochru into the air, before dashing the druid’s onto a sharp rock, breaking him into pieces, another ritual murder at the foundation of the Church in Ireland, another human sacrifice to be sure; a second corner stone laid…there is no other way to read it, Patrick came, he saw and he conquered, it was a good old-fashioned Roman slaughter.

It should be noted the Saint Columbanus, the Patron Saint of Poetry was the most significant representative of the Irish Catholic Church after the Dark Ages. He lived and wrote and sent missionaries from Ireland to Continental Europe where they built Churches and founded religious communities. Saint Columbanus (otherwise known as Columba or Colmcille), who together with Saint Bridget are the true Patron Saints of Ireland and the Irish people, makes no mention of Saint Patrick in his writing, not once, not anywhere; on the contrary Columbanus tells us that the Church in Ireland was founded by a man named Palladius.

We may say with confidence that the entire legend of saint Patrick is little more than a myth designed to subordinate the Irish heart to a British nobleman of Roman descent.

Therefore, be mindful when you celebrate Saint Patrick’s Day. The entire holiday is a ruse with as much validity as the good luck kisses tourists plaster on the piss-soaked stone at Blarney!

…it would make a good movie, T.C. you should make it

 

 

Sid Gateaux, Big Sugar, Peoples History, Zen Syndicate, Essay, Reflection, Holiday, Saint, Mythology, St. Patrick